jagarha samarsa-vipannaya gira
siva-dvisam dhuma-patha-srama-smayam
sva-tejasa bhuta-ganan samutthitan
nigrhya devi jagato ’bhisrnvatah
jagarha—began to condemn; sa—she; amarsa-vipannaya—indistinct through anger; gira—with words; siva-dvisam—the enemy of Lord Siva; dhuma-patha—in sacrifices; srama—by troubles; smayam—very proud; sva-tejasa—by her order; bhuta-ganan—the ghosts; samutthitan—ready (to injure Daksa); nigrhya—stopped; deviSati; jagatah—in the presence of all; abhisrnvatah—being heard.
The followers of Lord Siva, the ghosts, were ready to injure or kill Daksa, but Sati stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.
The process of offering sacrifices is especially meant to satisfy Visnu, who is called Yajnesa because He is the enjoyer of the fruits of all sacrifice. Bhagavad-gita (5.29) also confirms this fact. The Lord says, bhoktaram yajna-tapasam. He is the actual beneficiary of all sacrifices. Not knowing this fact, less intelligent men offer sacrifices for some material benefit. To derive personal material benefits for sense gratification is the reason persons like Daksa and his followers perform sacrifices. Such sacrifices are condemned here as a labor of love without actual profit. This is confirmed in Srimad-Bhagavatam. One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Visnu, they are useless labors. One who has developed love for Visnu must develop love and respect for Visnu’s devotees. Lord Siva is considered the foremost personality amongst the Vaisnavas. Vaisnavanam yatha sambhuh. Thus when Sati saw that her father was performing great sacrifices but had no respect for the greatest devotee, Lord Siva, she was very angry. This is fitting; when Visnu or a Vaisnava is insulted, one should be angry. Lord Caitanya, who always preached nonviolence, meekness and humility, also became angry when Nityananda was offended by Jagai and Madhai, and He wanted to kill them. When Visnu or a Vaisnava is blasphemed or dishonored, one should be very angry. Narottama dasa Thakura said, krodha bhakta-dvesi jane. We have anger, and that anger can be a great quality when directed against a person who is envious of the Supreme Personality of Godhead or His devotee. One should not be tolerant when a person is offensive towards Visnu or a Vaisnava. The anger of Sati towards her father was not objectionable, for although he was her father, he was trying to insult the greatest Vaisnava. Thus Sati’s anger against her father was quite applaudable.

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